Indexed OCR Text

492
Surah Al-Taubah : 9 : 122
عَنْ رَسُولِ اللَّهِ وَلَا يَرْغَبُوْا بِأَنْفُسِهِمْ عَنْ نَفْسِهِ* ذَلِكَ بِأَنَّهُمْ
لَايُصِيْبُهُمْ ظَمَأْ وَلَا نَصَبُ وَّلَا مَخْمَصَةٌ فِىْ سَبِئْلِ اللّهِ وَلَا
يَطَكُونَ مَوْطِئًا تَغِيْظُ الْكُفَّارَ وَلَ يَنَالُونَ مِنْ عَدُرٍّ تَيْلًا إِلَّ
كُتِبَ لَهُمْ بِهِ عَمَلٌ صَالِحُءُ إِنَّ اللَّهُ لَا يُضِيْحُ آَخْرَ الْحُسِنِينَ
﴿٠ ١٢)﴾ وَلَا ◌ُنْفِقُونَ نَفَقَةً صَغِيْرَةً وَلاَ كَبِيْرَةً وَلاَ يَقْطَعُونَ
وَادِيًّا إِلَّ كُتِبَ لَهُمْ لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا كَانُوْا
يَعُمَلُونَ﴿١٢١﴾
It was not for the people of Madinah and for those
around them of the Bedouins to stay behind abandon-
ing the Messenger of Allah, nor to prefer their own
lives to his life. That is because whatever thirst or fa-
tigue or hunger strikes them in the way of Allah, and
whenever they step into a place which infuriates the
infidels, and whenever they make a gain from an ene-
my, a virtuous deed is credited to their account. Sure-
ly, Allah does not destroy the reward of the virtuous.
[120] And whatever they spend, be it less or more, and
whenever they cross a valley, is all written down for
them, so that Allah may give them the best reward for
what they used to do. [121]
Commentary
The two verses cited above admonish those who missed to join the
expedition of Tabuk for no valid reason. They have also been told that
they did what was not proper. Then the verses describe the merits of
people who take part in Jihad and tell us about the great rewards they
get for everything they do there. Included here is the causing of hurt
or loss to the enemy and the using of a strategy that infuriates the ad-
versary. All these are good deeds, and worthy of thawab (reward from
Allah).
Verse 122
وَمَا كَانَ الُمِنُوْنَ لِيَنْفِرُوا كَافَّةًُّ فَلَؤْ لَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ

493
Surah Al-Taubah : 9 : 122
مِنْهُمْ طَآئِفَةٌ لِيَتَفَقَّهُوْا فِى الدِّيْنِ وَلِيُنْذِرُوْا قَوْمَهُمْ إِذَارَجَعُوْا
إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ ﴿١٢٢﴾
And it is not for the believers to go forth all together.
So, why should it not be that a group from every sec-
tion of them goes forth, so that they may acquire per-
fect understanding of the Faith, and so that they may
warn their people when they return to them, that they
may be cautious. [122]
Commentary
It will be realized that the expedition of Tabuk has continued ap-
pearing as an important subject in Surah Al-Taubah. For this battle, a
general call of Jihad was given asking all Muslims to participate in it.
It was not permissible to contravene the order without a valid excuse.
Those who did that were mostly hypocrites who have been mentioned
in several verses appearing earlier. Then, some sincere Muslims had
also remained behind due to their incidental laziness. Their repen-
tance was accepted by Allah Ta'ala. Obviously, from all these events it
can be gathered that the going forth of all Muslims in every Jihad is
fard (obligatory) and staying behind is haram (unlawful) - although,
this is not the religious law. In fact, Jihad during normal conditions is
Fard al-Kifayah, a collective obligation. It means that, should a num-
ber of Muslims sufficient for Jihad keeps engaged in Jihad, rest of the
Muslims stand absolved of the obligation. However, if the number par-
ticipating in Jihad turns out to be insufficient to the limits of being
overpowered, it becomes obligatory on Muslims living nearby that they
should come out to strengthen them and fight with them in the Jihad.
If they too are not sufficient, the obligation falls on those near the lat-
er, and if they too are not sufficient, it falls on Muslims adjoining the
later. This could reach the limit when, under such emergent condi-
tions, Jihad becomes Fard 'Ain (absolute individual obligation) on
Muslims of the whole world, and it will be haram (unlawful) to avoid
participating in jih ad. Similarly, it could also become equally obligato-
ry (fard) if the Amir of Muslims, seeing the need, gives a general call
and invites Muslims to join the mission of Jihad. At that time too, par-
ticipation in Jihad becomes obligatory (fard) and staying behind be-
comes haram (unlawful) - as it happened in the expedition of Tabuk

494
Surah Al-Taubah : 9 : 122
due to the general call of Jihad given for it. The verse cited above clari-
fies that this order to join the Jihad of Tabuk was a specific order due
to the general call for it. Under normal conditions, Jihad is not an indi-
vidual obligation (Fard al-'Ain) that would require all Muslims to go
forth in Jihad as a matter of obligation - because, like Jihad, there are
other collective concerns and important undertakings of Islam and
Muslims that are Fard al-Kifayah, also like Jihad. To fulfill these re-
sponsibilities too, different groups of Muslims have to follow the prin-
ciple of division of work. Therefore, all Muslims should not go forth in
every Jihad. The submission here may also help you understand the
reality of Fard al-Kifayah. The, areas of work that are not individual,
but collective in nature, and the responsibility of carrying these out
falls on all Muslims, are areas that the Shari'ah of Islam has declared
to be Fard al-Kifayah. The purpose is that everything keeps being tak-
en care of in its respective area and that all collective duties continue
to be fulfilled. Duties such as washing, shrouding, offering Salah of Ja-
nazah and burying deceased Muslims, the making and maintaining of
mosques, Jihad and the guarding of Islamic frontiers are all separate
duties that are subject to the same rule of Fard al-Kifayah. In other
words, the responsibility of fulfilling these obligations though falls on
the Muslims of the whole world as a matter of principle but, should
some of them were to do that satisfactorily enough, other Muslims also
stand absolved of the obligation. An important area of work that falls
within the imperatives of this Fard al-Kifayah is the religious educa-
tion. That it is an obligation has been particularly mentioned in this
verse by saying that this obligation should not be left out unattended
even during the period of engagement in as important a duty as Jihad.
The way in which it could be accomplished is that a smaller section
from out of every large section sets forth for Jihad while the rest of
people keep engaged in the pursuit of religious education. Then, those
so educated should orient Muslims going on Jihad as well as teach and
train others in their religion.
The obligation of acquiring religious knowledge, and its
etiquette
Imam al-Qurțubi has said, 'this verse is the root and foundation of
religious knowledge (the 'ilm of din) for its seeker.' If looked at careful-
ly, also given here is a brief curriculum (nișab) of religious education,
as well as the duties of the person ('alim) who has qualified as one who

495
Surah Al-Taubah : 9 : 122
has this knowledge. Therefore, this subject is being taken up in some
details.
The merits (fada'il) of acquiring religious knowledge
Muslim scholars have written regular books on the merits of relig-
ious knowledge, great rewards (thawab) it brings and aspects related
with it. Some brief reports relevant to the occasion are being cited
here. Tirmidhi reports from Sayyidna Abu al-Darda' a Ui _», who nar-
rated that he heard the Holy Prophet صلى الله عليه وسلم saying, 'whoever
travels on a path for seeking knowledge ('ilm of din), Allah Ta'ala will -
in reward (thawab) for his effort - turn the orientation of his path to-
wards Paradise.'
A series of Hadith narratives appearing in Tafsir al-Qurtubi report
that the Holy Prophet صلى الله عليه وسلم said:
1. 'The angels of Allah spread out their wings for (welcoming) the
seeker of knowledge;'
2. 'Allah's creatures in the heavens and the earth and fishes in the
waters of the world pray for such seekers;'
3. 'The superiority of the 'Alim over the person who devotes to vol-
untary acts of worship (nafl 'ibadat) abundantly is like the superiority
of the full moon over the rest of the stars;'
4. "Ulama' are the inheritors of the blessed prophets;'
5. 'The blessed prophets leave no gold and silver as inheritance,
but they do leave the legacy of knowledge. So, whoever inherits this
legacy of knowledge has inherited great wealth.'
Darimi reports a Hadith in his Musnad which says: 'Someone asked
the Holy Prophet صلى الله عليه وسلم: There were two men in Bani Isra'il. One
was an 'Alim who would offer his prayers and then get busy teaching
people their religion. The other fasted during the day and stood for
prayers during the night. Of the two, who is superior? He said, "That
'Alim (man of religious knowledge) is superior to the 'Abid (man of
religious worship) as I am superior to a very common person from
among you." (Reported by Imam Ibn 'Abd al-Barr in his book, Jami'u
Bayan al-'Ilm, from Sayyidna Abu Sa'id al-Khudrie Jis, with
relevant chain of narrators.) (Qurțubi)
And the Holy Prophet صلى الله عليه وسلم said, 'a faqih (expert Muslim

496
Surah Al-Taubah : 9 : 122
jurist), when confronting Shaytan, is stronger than a thousand wor-
shippers.' (Tirmidhi from Ibn 'Abbas - as in Mazhari). Then, the Holy Prophet
has also said, 'when a person dies, his deeds come to an صلى الله عليه وسلم
end - except three, the thawab (reward) of which keeps reaching that
person even after death. One: sadaqah jariyah (act of charity the bene-
fits of which continue) such as masjid, building for religious education
or institutions of public welfare. Two: Knowledge through which peo-
ple continue to benefit even later on. (For example, a student of relig-
ion became an 'Alim who set in motion a chain of learning and teach-
ing the knowledge of religion for future generations; or someone wrote
a book from which people kept benefiting even after the author was
gone). Three: Children who are good (in character and up-bringing)
and who keep praying for parents and do things the reward (thawab)
of which continues to reach them.' (Qurtubi)
Details of Individual and Collective Obligation in the Learning
of Religion
Backed by sound authority, Ibn 'Adiyy and al-Baihaqi report from
طَلَبُ الْعِلْمِ : said صلى الله عليه وسلم that the Holy Prophet رضى الله عنه Sayyidna Anas
.(Seeking knowledge is obligatory on every Muslim) فَرِيْضَةٌ عَلى كُلِّ مُسْلٍ
(Mazhari). It is all too obvious that the sense of 'ilm (knowledge) - as in
this Hadith, as well as in those quoted a little earlier - is nothing but
the 'ilm of din (the knowledge of religion). Granted that worldly arts
and sciences may be necessary for one as a part of the material man-
agement of life on this earth, but their merits are not the same as
mentioned in the Ahadith appearing above. Then, the 'ilm of din
(knowledge of religion) is not some solitary area of knowledge. It is a
comprehensive system composed of many sciences. Then, it is also ob-
vious that every Muslim man and woman does not have the capacity
to acquire full mastery over all these sciences. Therefore, when the Ha-
dith speaks of 'knowledge being obligatory on every Muslim,' it means
the particular part of the knowledge of religion without which one can
neither fulfill his or her obligations, nor stay away from the haram
(unlawful things) - being principles that are inseparably necessary for
'Īman and Islam. As for the rest of the sciences, we should keep in
mind that there are many more details of explanations, elements of
wisdom and issues culled from the Qur'an and Hadith alone, not to
mention the great range of injunctions and laws deduced from these
sources. These are things beyond the capacity and control of every

497
Surah Al-Taubah : 9 : 122
Muslim, nor has this been made an individual obligation (Fard al-'Ain)
for each one of them. However, this is Fard al-Kifayah (collective obli-
gation), and as such, it becomes the responsibility of the Islamic world
as a whole. The presence of one 'Alim, a genuine expert in all these sci-
ences and religious laws in every city makes the rest of Muslims ab-
solved of this obligation. If a city or township has not even one 'Alim, it
becomes obligatory on the people of the city or township that they
should arrange to make someone from among themselves an 'Alim. If
that is also not possible, they should invite one from outside, keep him
in their city so that they can know, understand and act according to
the fatwa of this scholar, specially when the need is acute and the
problems are delicate. Therefore, given below are details of Fard al-
'Ain and Fard al-Kifayah as they relate to the 'ilm of din (knowledge of
religion):
Fard al-'Ain: Individual Obligation
It is obligatory on every Muslim, man and woman, to acquire the
knowledge of:
1. Islam's correct and authentic 'Aqa'id (beliefs).
2. Rules of Țaharah (purity) and Najasah (impurity).
3. Şalah (prayers), Şawm (fasting) and all 'Ibadat made fard
(obligatory) or wajib (necessary) by the Shari'ah.
4. Things declared to be haram (unlawful) or makruh
(reprehensible or repugnant).
5. The rulings and injunctions of Zakah (prescribed alms) on the
part of one who owns property or wealth above the fixed nisab or
threshold.
6. The rulings and injunctions of Hajj on the part of one who has
the capability of performing Hajj, for it is an individual obligation on
him or her.
7. The rulings and injunctions of sale and lease (bai' and ijarah) on
the part of one who has to buy and sell or run a business or industry or
work on wages or salary, for it is his individual obligation to do that.
8. The rulings and injunctions of nikah (marriage) when getting
married - and of talaq (divorce) as well.
In brief, there are things the Shari'ah of Islam has made obligatory

498
Surah Al-Taubah : 9 : 122
or necessary on everyone. Acquiring the knowledge of the rules relat-
ing to these is also obligatory on every Muslim, man and woman.
Knowing about Spiritual Purification is also an Individual Ob-
ligation (Fard al-'Ain)
Everyone knows that the knowledge of the imperatives relating to
one's outward acts like Salah and Sawm is Fard al-'Ain. However, Qadi
Thanaullah Panipati, the author of Tafsir Mazhari has written under
his commentary on this verse that it is also fard al-'ain to acquire the
knowledge of the imperatives and prohibition pertaining to one's inner
acts and qualities. This kind of knowledge is usually called the science
of Ta sawwuf. Since these imperatives fall under the category of fard al-
'ain, their knowledge too is fard al-'ain.
But, the field of knowledge called Tasawwuf in our time has, be-
come a potpourri of many fields of knowledge and insights, illumina-
tions and sense experiences. What is meant by Fard al-'Ain at this
place is nothing but that part of it which deals with the obligatory in-
junctions pertaining to one's inner acts and qualities. For instance,
there is the matter of true, correct and authentic 'Aqa'id (beliefs).
These relate to man's inward state. Or, take the case of spiritual vir-
tues like sabr (patience), shukr (gratitude), tawakkul (trust), qana'ah
(satisfaction with the available) and similar others. These are obligato-
ry (fard) in a particular degree. Or take the case of spiritual vices like
pride and arrogance, malice and rancor, miserliness and greed for the
material and similar others. These are haram (forbidden) on the au-
thority of the Qur'an, and Sunnah. So, it is also obligatory (fard) on
every Muslim, man and woman, that he and she must find out the re-
ality behind these and learn the methods of acquiring virtues and
avoiding what has been forbidden. (Irrespective of the claims made in
the field of Tasawwuf or in its counter-Islamic versions of mysticism
and its many derivations) the sole basis of Tasawwuf is no more than
what is Fard 'Ain (under Islamic Law).
Fard al-Kifayah
To comprehend why the 'Ilm of Din (the full knowledge of religion)
has been made Fard al-Kifayah, it will be useful to glance through
what it entails. For your convenience, the integrated whole appears in
three parts as follows:
1. To understand the meanings and rulings of the entire Qur'an,

499
Surah Al-Taubah : 9 : 122
2. To understand all Ahadith and to master the ability to sift and
recognize the trustworthy from the untrustworthy,
3. To acquire a complete knowledge of all injunctions and rulings
deduced from the Qur'an, and Sunnah and a full awareness of the
views of the Sahabah, the Tabi'in and the Mujtahid Imams, expressed
by them orally or practically.
Knowing all this is a monumental task which is not easy even after
one devotes. Therefore, the Shari'ah of Islam has declared this field of
knowledge to be Fard al-Kifayah, that is, if some people acquire all this
knowledge to the extent of its need in community life, rest of Muslims
shall stand absolved.
The curriculum of the 'Ilm of Din
At this place, the Holy Qur'an has used one single word to tell us
about the essence of the knowledge or science of religion, and its cur-
riculum as well. If the text had chosen to say something like: 301 Lata,
(that is, so that they acquire the knowledge of religion), it would have
obviously suited the occasion. But, at this place, the Holy Qur'an has
bypassed the word: As (ta'allum: learning) and elected to go by the
word: at (tafaqquh: understanding). This gives a clear indication that a
simple reading of the 'ilm of din is not enough. This is something many
disbelievers, Jews and Christians also do. Then, Shaytan is supposed
to have it all, more than anyone. The fact of the matter is that the 'ilm
of din means 'to create an understanding of religion.' This is the exact
translation of the word: au (tafaqquh) in the verse. A derivation from:
wi (fiqh), which essentially means understanding and comprehension.
At this point, it is worth noticing that the Holy Qur'an has not even
said: 35011,2010 (liyafqahud-din: so that they understand the religion) by
employing the verb from the simple (bare, denuded) form. Instead, the
Qur'an has said: 21 , 1 (liyatafaqqahu fi 'd-din: so that they may
acquire a perfect understanding of the Faith). Being from 'bab al
tafa"ul (Jut ot), it has the added sense of exertion and striving in its
pursuit. Thus, the drive of the meaning is that they should, while try-
ing to create a perfect understanding of religion, acquire the maximum
possible expertise through continuous striving, hard work and endu-
rance. Then, it is also evident that the kind of understanding of relig-
ion we are talking about does not materialize by finding out the prob-
lems and solutions concerning purity, impurity, prayers, fasting,

500
Surah Al-Taubah : 9 : 122
Zakah and Hajj. In fact, the understanding of religion means that one
understands that he or she will have to account for every word, deed,
movement and rest in the Hereafter, and that how should he or she
live in this world (in view of that). The perfect understanding of relig-
ion is really the name of this concern. Therefore, Imam Abu Hanifah
defines fiqh (understanding) by saying, 'that one understands every-
thing the doing of which is necessary for him or her, and also under-
stands everything abstaining from which is necessary for him or her.'
As for the current definition of 'Ilmu '1-Fiqh as a religious science that
deals with its subsidiary problems and rulings, it is a later day termi-
nology. The reality of Figh as it appears in Qur'an and Sunnah is no
more than what the great Imam has stated: 'a person who has read
through all books of religion but did not acquire this understanding is
not an 'Alim in the terminology of Qur'an and Sunnah.' So, the gist of
the investigation made here tells us that, in the terminology of the
Qur'an, the sense of acquiring the knowledge of religion is to acquire
its understanding, regardless of sources employed in such acquisition.
These may be books or the company of teachers. They all form part of
the curriculum.
The essential duty of an 'Alim after he acquires the knowledge
of Din
This too the Holy Qur'an has put in one single sentence: 23: 1332 :
"so that they may warn their people (against the disobedience of Al-
lah)." At this place as well, it is worth attention that the sentence has
identified 'the warning of a people' as a duty of the 'Alim. The Arabic
word: Jul (indhar) is usually translated into English as warning in the
sense of putting the fear of something into someone, though it still
does not convey the ultimate sense in full. The truth of the matter is
that such warning or putting the fear of what must be avoided can
take many forms. For instance, one may warn against an enemy, thief,
robber or some beast or poisonous creeper. Then, there is the kind of
warning a father would give, out of his affection and concern for his
children, against things that hurt, like the fire, poisonous insects and
unhealthy food. This is based on love, and on the desire to protect
which has a special tone and temper, totally different from the former.
Indhar is the name of warning given in that manner and with that mo-
tive. Therefore, prophets and messengers of Allah have been given the
title of „i (nadh ir: warner) and this duty of warning people assigned to

501
Surah Al-Taubah : 9 : 122
the 'Alim is really nothing but a part of the legacy left by prophets
which, according to the binding authority of Hadith, the 'Alim inherits.
At this point, we may also wish to consider that the blessed proph-
ets are known by two appellations: Bashir and Nadhir. You already
know the meaning of nadh ir (warner) from the preceding discussion.
Bashir means one who gives basharah, that is, good news or glad tid-
ings. It is a part of the mission of blessed prophets that they give glad
tidings to those who act righteously. Though, at this place too, what
has been mentioned is Indhar or warning explicitly, yet, other textual
imperatives show that it is also the duty of an 'Alim that he should
give good news of rewards too for those who do good deeds. Now that
the mention of indhar (warning) has been considered sufficient at this
place has its reason. Actually, it indicates that man is charged with
two things. One: that he elects to do what is beneficial for him in this
world and in the world to come. Two: that he avoids doing things likely
to bring harm to him. People of learning and people of wisdom both
agree that the later of the two has the higher priority. In the terminol-
ogy of Muslim jurists, this is known as 'bringing benefit' and 'repelling
harm' and the latter has been given precedence to the former. In addi-
tion to that, when harm is repelled, it serves the purpose of bringing
benefit in its own way, because if someone abandons what is beneficial
and necessary for him, it brings harm. Given this situation, whoever
makes the effort to stay safe from the harmful effects of bad deeds will
also make the effort to stay away from leaving off what one must do
necessarily.
From here we also learn the main reason why religious sermons
and acts of da wah generally remain ineffective in our time. We have
seen a glimpse of the cardinal etiquette of indhar or warning, as given
above. Contemporary sermons and acts of da wah seem to miss the
manners, something that would exude care, concern, attachment, mer-
cy and the earnest wish to give out what is really good for the listen-
ers, not only in words but through the style of address and the empa-
thy of tone and diction as well. It would be wonderful if the addressee
comes to believe that the things the speaker is saying do not aim at
disgracing him or settling scores against him, in fact, this person is
telling me what he thinks is good and beneficial for me just out of love.
If the tabligh we do today or the da wah we carry to correct people who

502
Surah Al-Taubah : 9 : 123 - 127
violate commandments of the Shari'ah were to adopt this pattern of
behavior, it is absolutely certain that it will bring forth at least one
immediate response: the addressees will not be apprehensive, irritat-
ed, dogmatic or obstinate about our submission. They would not worry
about confronting us. Everyone would, rather, become attuned to him-
self and start sorting out his own doings and thinking about what was
going to happen to him. And if this effort continues, the time is to
come, sooner or later, when such a person will be even willing to ac-
cept what had been presented before him. The second outcome of this
attitude is that it will not, at least, generate mutual hatred and alter-
cation, something which holds contemporary Muslims in its grips.
In the end, by saying: 3330shaw (that they may be cautious), it was
also indicated that the duty of an 'Alim was not simply limited to put-
ting the fear of Allah's punishment in the hearts of people. Instead, he
also has to watch and assess the extent and measure of the effect gen-
erated by his tabligh and da wah. May be it did not work the first time.
If so, let him do it again and again, until he sees its result: "3Bis" with
his own eyes, which means that his people have become cautious and
have started staying away from sins. Allah knows best.
Verses 123 - 127
يَآَيُّهَا الَّذِيْنَ امَنُوا قَاتِلُوا الَّذِيْنَ يَلُوْنَكُمْ قِنَ الْكُفَّارِ
وَلْيَجِدُوْا فِيُكُمُ غِلُظَةً وَاعْلَمُؤْا أَنَّ اللّهَ مَعَ الْمُتَّقِيْنَ ﴿١٢٢﴾
وَإِذَا مَا أُنْزِلَتْ سُؤْرَةٌ فَمِنْهُمْ قَنْ يَقُوْلُ أَيُّكُمْ زَادَتْهُ هُذِةٍ
إِيْمَانَّاء فَآَمَّا الَّذِينَ امَنُوا فَزَادَتُهُمْ إِيمَانًا وَهُمْ يَسْتَبُشِرُونَ
﴿١٢٤) وَأَمَّا الَّذِيْنَ فِىْ قُلُؤُبِهِمْ مَّرَضْ فَزَادَتُهُمْ رِجْسًا إِلى
رِجْسِهِمْ وَمَاتُوْا وَهُمْ خِفِرُونَ ﴿١٢٥﴾ آوَلَا يَرَوْنَ انَّهُمْ مُفْتَنُوْنَ
فِى كُلّ عَامٍ قَرَّةً أَوْ مَرَّتَيْنٍ ثُمَّ لَا يَتُوْبُونَ وَلَهُمْ يَذَّكَّرُوْنَ
﴿١٢٦) وَإِذَا مَا أُنْزِلَتْ سُوْرَةٌ تَّظَرَ بَعْضُهُمْ إِلى بَعْضٍ ◌ُّ هَلُ
يَرْسِكُمْ مِنُ أَحَدٍ ثُّ انْصَرَفُؤْاء صَرَفَ اللهُ قُلُوُّبَهُمْ بِنَّهُمْ قَوْمٌ
لَ يَفْقَهُوْنَ ﴿١٢٧﴾

503
Surah Al-Taubah : 9 : 123 - 127
O those who believe, fight those disbelievers who are
near you, and let them find severity in you. And be sure
that Allah is with the God-fearing. [123]
And when a Surah is sent down, some of them say,
"Who among you has been increased in faith by it?" As
for those who believe, they have been increased in
faith by it, and they are quite happy. [124]
But those who have malady in their hearts are in-
creased by it in impurity in addition to their own im-
purity, and they die infidels. [125]
Do they not see that they are put to trial every year
once or twice, still they do not repent, nor do they take
lesson? [126]
And when a Surah is sent down, they look at each other
(as if saying): "Is there someone watching you?" Then
they slip off. Allah has turned their hearts, because
they are a people who do not understand. [127]
Commentary
Previous verses carried inducement to Jihad. The first verse from
the present ones (123) which opens with the words: Lit 35 400
those who believe, fight those disbelievers who are near you) gives de-
tails, for disbelievers are spread out all over the world and any con-
frontation with them has to have some sort of functional sequence. The
verse says that Jihad should first be waged against those of the disbe-
lievers who were near. 'Being near' could be taken in terms of the
place, that is, the disbelievers who live closer to home base should be
fought against first. And it could also be understood in terms of rela-
tionship, that is, those who are near in kinship, parentage and other
social bonds should be given precedence. This is because Islamic Jihad
is essentially carried out in their interest and for their well being,
therefore, when it comes to care and concern, kinsfolk have precedence
وَأَنَّذِرُ: صلى الله عليه وسلم similar to the command given to the Holy Prophet -
Ki afga (And warn your near relatives against the punishment of
Allah - 26:214). He carried out the command by assembling people from
his family and conveyed to them the Word of Allah as revealed to him.
The circle then became larger. Keeping the same principle of near and
far, confronted first, as compared to others, were disbelievers who
lived in the vicinity of Madinah, such as Banu Qurayzah, Banu Nadir
and the people of Khaibar. After that came the fight against the rest

504
Surah Al-Taubah : 9 : 123 - 127
within the Arabian Peninsula. And after things were settled there,
came the last command to fight the disbelievers of Byzantium that re-
sulted in the expedition of Tabuk.
In the second sentence of verse 123 :ًوَلُيَجِدُوا فِيْكُمُ غِلْطَة (and let them find
severity in you), the word: ihl (ghilzah) means severity or toughness.
The sense is that the disbelievers must be confronted in a manner that
would not allow them to take their adversary to be weak.
The sentence: Cual&35 (they have been increased in faith by it) in
verse 124 tells us that the reciting the verses of the Qur'an, pondering
over them, and acting in accordance with their dictates makes one ad-
vance in faith. One feels changes for the better, the higher. When
'Īman increases, so does its light and sweetness. Once in this blissful
state, one starts seeing obedience to Allah and His Rasul as easy.
'Ibadah becomes inviting. One can feel the very taste of it. Sins pose no
problems, for one starts hating sins by his own nature. They tempt no
more. In fact, they irritate and vex.
Sayyidna 'All at Ulu», has said, 'when 'Iman enters the heart, it is
like a radiant dot. As 'Īman increases, its radiance increases, until the
whole heart becomes blissfully radiant. Similarly, disbelief and hypoc-
risy start appearing on the heart first as a black dot. Then, with every
increase in sin and disbelief, the dot keeps increasing in size until the
whole heart turns black.' (Mazhari). For this reason, the noble Compan-
ions of the Holy Prophet صلى الله عليه وسلم used to tell each other, 'let us sit
together for a while and remind each other of things relating to our din
and 'akhirah so that it increases our 'Iman.'
In verse 126 : ◌ِ◌ُفْتَنُون فِىُ كُلِّ عَامٍ مَرَّةً أَوْ مََّتَيْن (they are put to trial every year
once or twice), hypocrites have been warned about their incorrigible
hypocrisy and constant breach of trust which brought all sorts of trou-
bles for them every year once or twice. They saw the defeat of their
disbelieving accomplices, the kuffar of Makkah. Then, they had to face
the disgrace brought upon them when their hypocrisy was exposed. So,
there was no dearth of warning signals for them. Incidentally, the
count of 'once' or 'twice' here does not signify the numbers one and two
as such. In fact, the purpose is to stress that this chain of action and
reaction keeps moving all the time yet they take no lesson from what
happens to them.

505
Surah Al-Taubah : 9 : 128 - 129
Verses 128 - 129
لَقَدْ جَآءَ كُمْ رَسُولٌ قِنُ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَاعَنِتُمْ حَرِيُصْ
عَلَيْكُمْ بِالْمُؤْمِنِيْنَ رَءُ وُفِّ رَّحِيمٌ ﴿١٢٨﴾ فَإِنْ تَوَلَّوْا فَقُّلُ
حَسْبِىَ اللهُشِذَ لَّ إِلهَ إِلَّهُوَءُ عَلَيْهِ تَوَكَّلُتُ وَهُوَ رَبُّ الْعَرْشِ
الْعَظِيُمِ ﴿١٢٩)
Surely, there has come to you a Messenger from
amongst you, hard on whom is your suffering, for the
good of you he craves and for believers he is kind, mer-
ciful. [128]
So, if they turn away, say, "Enough for me is Allah.
There is no god but He. In Him I have placed my trust,
and He is the Lord of the Great Throne." [129]
Commentary
These are the last verses of Surah Al-Taubah where it has been de-
clared that the Holy Prophet صلى الله عليه وسلم is very kind and merciful for
the entire creation of Allah, particularly so for Muslims. Then, in the
last verse, he has been told that he should observe patience and trust
Allah even if there are people who do not come to believe despite all
his efforts.
That this theme appears at the end of Surah Al-Taubah happens to
be very appropriate. It will be recalled that this Surah has been full of
references to the declaration of withdrawal from the disbelievers, the
ultimate severance of relationship with them and then fighting in Ji-
had against them. This is, however, the last resort of the Call to Allah
subject to the condition that the initial steps of Da'wah (call) and Ta-
bligh (communication of the Message) leave no hope of correction and
betterment. But, the basic function of the prophets is to invite people
to the way of Allah with love, affection, sympathy and an earnest de-
sire for their well-being; if they have to face aversion from the people
or have to suffer some hardships, they are supposed to leave it to Allah
and place their trust in Him, for He is the Lord of the Great Throne.
By saying the Rabb or Lord of the Great 'Arsh, the purpose is to lay
stress on the fact that He encompasses the entire creation.
The last two verses, according to Sayyidna 'Ubaiyy ibn Ka'b JI,

506
Surah Al-Taubah : 9 : 128 - 129
ue, are the last verses of the Qur'an. After these no other verse was re-
vealed and the Holy Prophet صلى الله عليه وسلم left the mortal world. This is
also the statement of Sayyidna Ibn 'Abbas ac Ul », . (Qurtubi)
Great merits of these two verses appear in Hadith. Sayyidna Abu-d-
Darda' ar Algo, says, 'One who recites these verses three times, morn-
ing and evening, shall find that Allah Ta'ala makes things easy for
him (Qurțubi)' Allah knows best.
The Commentary
On
Surah Al-Taubah
Ends here.

509
Surah Yunus : 10 : 1 - 4
Surah Yunus
(Jonah)
Surah Yunus is Makki and it has 109 Verses and 11 Sections
Verses 1 - 4
بِسْمِ اللهِ الرَّحْمْنِ الرَّحِيمِ
With the name of Allah, the Most Merciful, the All Merciful
أَزْ نَ تِلْكَ انْتُ الْكِتْبِ الْحَكِيْمِ ﴿١﴾ اَكَانَ لِلنَّاسِ عَجَبًا آَنُ
أَوْ حَيْنَا إِلَى رَجُلٍ مِّنْهُمْ أَنْ آَنْذِرِ النَّاسَ وَبَشِّرِ الَّذِيْنَ امَنُواْ أَنَّ
لَهُمُ قَدَمَ صِدْقٍ عِنْدَ رَبِّهِمْ، قَالَ الْكُفِرُونَ إِنَّ هَذَا لَسِرٌ مُّبِيْنٌ
﴿٢﴾ إِنَّ رَبَّكُمُ اللهُ الَّذِىُ خَلَقَ السَّمُوْتِ وَ الْأَرْضَ فِىْ سِتَّةٍ
آَيَّامٍ ثُّ اسْتَوَى عَلَى الْعَرْشِ يُدَِّرْ اْآَمْرَ، مَامِنُ شَفِيْعِلَّمِنُ))
بَعْدٍ إِذْنِهِ* ذَلِكُمُ اللّهُ رَبُّكُمْ فَاعْبُدْهُ، أَفَلَا تَذَكَّرُونَ ﴿٢﴾ إِلَيْهِ
مَرْجِعُكُمْ جَمِيْعًا، وَعْدَ اللهِ حَقًّا، إِنَّهُ يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيْدُه
لِيَجْزِىَ الَّذِيْنَ امَنُوا وَعَمِلُوا الصُّلِحْتِ بِالْقِسْطِ، وَالَّذِيْنَ
كَفَرُوا لَهُمْ شَرَابٌ مِنْ حَمِيْمٍ وَعَذَابٌ آلِيُمْ بِمَا كَانُوا
يَكْفُرُونَ﴿٤﴾
Alif, Lam, Ra. These are verses of the Wise Book. [1] Is it
surprising for people that We have revealed to a man
from among them (saying): "Warn the people and give
happy news to those who believe that they will have a
perfect place with their Lord."? The disbelievers said,
"Surely, he is an open sorcerer." [2]

510
Surah Yunus : 10 : 1 - 4
Surely, your Lord is Allah, who created the heavens
and the earth in six days, then He took a straight posi-
tion on the Throne. He manages all matters. There is no
intercessor except after His permission. That is Allah,
your Lord. So, worship Him. Would you still pay no
heed? [3]
Towards Him is the return of you all - a real promise
from Allah. Surely, He originates the creation, then He
will bring it again so that He may reward those who be-
lieve and do good deeds, with justice. As for those who
disbelieve, for them there is a drink of boiling water
and a painful punishment because they used to disbe-
lieve. [4]
Commentary
Surah Yunus is among the Makki Surahs. Three of its verses re-
vealed after the Hijrah to Madinah have been called Madani.
In this Surah too, the proof of the basic objectives of Qur'an, and Is-
lam, such as the Oneness of Allah, the mission of His Messenger and
the inevitability of the Hereafter, has been provided. Since it has been
presented in the background of the universe of our experience and ob-
servation, it becomes easy to comprehend. Along with it, some lesson-
oriented historical accounts and stories have been introduced to warn
people who do not pay heed to the open signs of Allah Ta'ala. As a cor-
ollary, the text refutes shirk whereby heedless people start ascribing
partners to the pristine divinity of Allah - and also answers some re-
lated doubts. This is a gist of the subjects taken up in the Surah. A
careful look at these will help us understand the interconnection be-
tween the previous Surah, Al-Taubah, and the present one. Surah Al-
Taubah was making a strong statement when it opted for breaking
through the powerful cordon of kufr and shirk to achieve the same ob-
jectives through material means by waging Jihad against deniers and
disbelievers. And since the present Surah was revealed in Makkah be-
fore the injunctions of Jihad came, these objectives have been ex-
plained and proved only by arguments and evidences very much in ac-
cordance with the law of the Makkan period.
The Surah opens with the letters: Alif, Lam, Ra (JI). Known as
'isolated letters.' Many Surahs of the Qur'an begin with these. Debates
on investigations made into the meaning of letter combinations like-Ji

511
Surah Yunus : 10 : 1 - 4
(Alif, Lam, Mim), & (Ha, Mim) and" ('Ain, Sin, Qaf) by commentators
are lengthy. But, we also have the authentic verdict of the Sahabah,
the Tabi'in and the righteous elders of the community (salaf) about
these 'isolated letters.' According to them, these are secret symbols or
signs. In all likelihood, the Holy Prophet & was confided with their
meaning but he elected to disclose to his community only those areas
of knowledge and insight which their minds could bear by and which,
if remained unknown, would impede the normal living of his people.
Nothing that Muslims must do is dependent upon knowing the secrets
of such 'isolated letters,' nor do they have to miss anything by not
knowing them. Therefore, the Holy Prophet & too did not tell his com-
munity about their meaning as being unnecessary for them. Therefore,
we too should not go about digging into it - because, it is certain that
had the knowing of their meaning been expedient for us, our master,
who was mercy personified for the whole world , would have never
hesitated in telling us about it.
In the first verse: تِلْكَ التُّ الْكِتْبِ الْحَكِيم (These are verses of the Wise
Book), the word: & (tilka: these) points out to the 'ayat of this Surah
which follow. 'The Book' refers to the Qur'an. To describe its attribute,
the Qur'an has used the word: 25- (hakim) at this place. It means the
Book of Wisdom.
The second verse refers to a doubt expressed by the Mushriks, and
provides its answer. In a nutshell, these people had, out of their ignor-
ance, somehow decided that a Messenger or Prophet who comes from
Allah Ta'ala should not be a human being (al-bashar), instead, he
should be an angel. The Qur'an has refuted this absurd idea of theirs
on several occasions from different angles. In one such verse, it was
said : ◌ًقُلُ لَوْ كَانَ فِى الْأَرْضِ مَلِكَةٌ تَمُنُونَ مُطْمَيِنِينَ لَنَزَّلُنَا عَلَيْهِمْ مِنَ السَّمَاءِ مَلَكَّا رَسُولا (Say, "Had
there been angels walking in peace on the Earth, We would have cer-
tainly sent to them from the heavens an angel-messenger!" - 17:95). In
sum, the mission of a messenger cannot be accomplished unless there
is a mutual homogeneity between this messenger and those to whom
he is sent. Angels are homogenous to angels and human beings to hu-
man beings. If the purpose is to send a messenger for human beings,
only a human being has to be made a messenger.
The same subject has been taken up in this verse in a different
manner. The text sees no reason why would people wonder that a hu-

512
Surah Yunus : 10 : 1 - 4
man being was made a messenger? Why was a human being entrusted
with the mission of warning the disobedient ones against the punish-
ment of Allah? Why was the task of heralding the good news of His re-
wards to the obedient ones assigned again to a human being? This
kind of wondering deserves a counter-wonder, for sending a human
messenger to the human race is perfect commonsense.
Good news to believers has been given in this verse by saying: 2 5f
He sie ff (that they will have a perfect place with their Lord). The
initial meaning of the word: ai (qadam) used here is 'step' as in Eng-
lish. Since 'gadam' is the medium of a person's effort, and advance-
ment in its wake, therefore, a higher rank is called a 'qadam' in a figu-
rative sense. Then, by attributing 'qadam' (high rank, place of honor)
to go 'sidq' (perfect as being true, certain, abiding, everlasting), it was
emphasized that the high rank they were to get was real, certain, es-
tablished, abiding and everlasting. This was not something like the
ranks and offices of the mortal world. To begin with, it is never certain
that one would get these at all. If, as a result of some extra effort, one
does get one of these, their continuity cannot be certain. In fact, what
is certain is that these will vanish in time. Sometimes, this could hap-
pen within one's lifetime. But, when comes the time to die, one goes
empty-handed. All ranks, offices, blessings remain behind. So, the
word: 31 (sidq) includes the sense of certainty, and also that of being
perfect and everlasting in it. Therefore, the sentence means: O Proph-
et, give believers the good news that they will have a perfect place
with their Lord, an asset that is certain and lasting.
Some commentators have said: Through the introduction of the
word sidq at this place, an indication has been given that these high
ranks can be achieved only through truth and absolute sincerity. Mere
verbal claims of having faith and a formal recital of the Kalimah of
'Iman is not enough, until one embraces the faith, truly and duly, ver-
bally and emotionally and intellectually. It will invariably result in ad-
herence to good deeds and avoidance of the evil ones.
In the third verse, the Oneness of Allah (Tauhid) has been proved
through the undeniable reality that there is no associate or partner to
Allah Ta'ala when it comes to the creation of the heavens and the
earth and then to the management and operation of this entire univer-
sal system. When this reality stands established, how could someone

513
Surah Yunus : 10 : 1 - 4
else be made an associate or partner in His pristine Divinity or in wor-
ship for Him and in obedience to Him? In fact, doing so is the highest
conceivable injustice.
It was said in this verse that Allah Ta'ala has created the heavens
and the earth in six days. But, the day as we know it denotes the time
from sunrise to sunset - and it is obvious that the sun did not exist be-
fore the creation of the heavens, earth and stars. How then could sun-
rise and sunset be calculated? Therefore, intended here is the measure
of time utilized in between sunrise and sunset.
Making this huge world composed of the heavens, the Earth, the
planets and the universe as a whole, ready and functional (a virtual
turn-key job, so to say), can only be attributed to the Being who is the
purest of the pure and exercises power that is absolute. When He in-
tends to create, He needs no raw materials in advance or any staff to
assist. Such is the station and degree of His perfect power that He, as
and when He intends to create what He wills, creates instantly, with-
out any raw materials or personnel or technical support. The time du-
ration of these six days has only been chosen in consideration of His
particular wisdom. Otherwise, it was also within His power that He
could have created the heavens and the Earth and what it contained
in a single instant.
After that it was said: ◌ِثُمَّاسْتَوَى عَلَى العَرُش (then He took a straight posi-
tion on the Throne). That which stands proved from the Qur'an, and
Hadith is that the 'Arsh (Throne) of the Rahman (the All-Merciful Al-
lah) is some created object which encompasses the entire heavens and
the Earth and the whole universe thereof. Thus, seen conversely, all
that there is fits into the room inside it. Knowing anymore about its
reality is beyond any human effort. No doubt, scientific knowledge in
our time is at its zenith. Man is getting ready to reach planets compar-
atively nearer with mixed measures of success. However, scientists
still confess that the distant planets are so far away from us that infor-
mation about these through available instrumentation cannot be
relied upon as a mirror of reality. Then, there are stars in the firma-
ment even light from where has not yet reached our Earth - even
though, as we know, the speed of light is 1, 86, 000 miles per second.
When this is the graph of human limitations in scaling planets and
stars, how could human efforts to find out what we know as the heav-